10 And now also the axe is laid | cast into the fire. unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and accomplished; showing that the Jews, for their unfaithfulness, were rejected from being a chosen seed, the children of Abraham characteristically, and the Gentiles accepted. Yet he gives the comforting assurance, that they shall finally be restored to their former condition, in connection with the Gentiles. Rom. xi. 17-26. Hence John admonished the Jews that it was vain to expect deliverance from the impending destruction, on the ground that God would not suffer himself to be without a chosen people; because, as he assured them, such a people could be otherwise provided. 10. And now also the are, &c. This whole verse is figurative, indicating the speedy accomplishment of the vengeance before mentioned. It was customary, among the Jews, to represent the destruction of cities or nations, by the cutting down of trees or forests. Isa. x. 33, 34; Jer. xlvi. 22, 23. The casting into the fire was also a familiar emblem of utter destruction. Jer. xxii. 6, 7. "If sinners be compared to trees in a forest, he who smites them is compared to an axe. Isa. x. 15. This is especially apparent in the proverbial phraseology used by John the Baptist; Matt. iii. 10; Luke iii. 9; 'the axe is laid to the root of the trees,'-irresistible punishment, destruction, is near. We risk little in referring this (ultimately) to the Roman power and armies; which, as an axe, most vehemently cut away the very existence of the Jewish polity and state."-Calmet. "These words seem to be taken from Isa. x. 33, 34. The destruction of the nation was to proceed from the Romans, who had now a great while held them under the yoke. The axe, now laid to the root of the tree, shall certainly cut it down, if, from this last dressing by the gospel, it bears not fruit. In the Talmud, those words of Isaiah are applied to the destruction of the city." Lightfoot. In this interpretation, many of the most eminent commentators, of various Christian denominations, agree. See Selections, &c., Sect. iii. 11. In this verse, we have additional evidence that the particular form, in 11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, which water baptism is administered, is Is mightier than I. More dignified in station, clothed with greater power, and charged with a more important whose shoes I am not worthy to the Holy Ghost, and with fire: bear he shall baptize you with mission. In this acknowledgment, may be discovered the characteristic humility and modesty of John. Notwithstanding such crowds resorted to him, in anxious expectation of meeting the Messiah, and manifesting a willingness to receive him in that character, he meekly declined the honor they would have bestowed, and conscientiously pointed out their mistake. John i. 19-23. He was honored of God, in being so intimately associated with Jesus, at this time; but he declined to receive honor from men; constantly acknowledging the vast difference between the Master and himself, and scarcely accounting himself worthy to be a servant to one so glorious and highly exalted. See the following note, and John i. 27. A similar state of feeling is expressed by Paul, one of the most distinguished apostles. 2 Cor. iv. 5. John even rejoiced that his own light should be eclipsed by the light of Christ; that the reputation he then enjoyed should vanish away, at the manifestation of his glorious Lord. It was his highest joy, that he was permitted to excite the attention of men, by proclaiming the approach of Jesus, and to be instrumental in inducing them to receive him, and believe on him, as the true Messiah or Christ. John iii. 28-31. This trait in his character is worthy of imitation by all Christians, and especially by Christian ministers. Whose shoes. Rather, sandals. In the East, such shoes as are now in use were not formerly worn; nor, indeed are they now worn, to any considerable extent. Instead of them, sandals of leather were used, protecting the bottom of the foot, and fastened by strings around the toes and ankles. Sometimes wooden sandals are worn, confined to the foot in like manner. Ít is not customary to wear these sandals in the house; and it is the office of the lowest class of servants to take them from the feet of their masters, on entering a house, and to replace them, on going out. When John represents himself as unworthy to bear or remove the sandals of Jesus, he uses an expression of the deepest humility; as if the difference between his Master and himself were altogether greater, than between the 12 Whose fan is in his hand, most noble earthly masters and their meanest servants. And so, indeed, it was. It is difficult to conceive of any adequate comparison between a frail mortal, however distinguished among his fellows, and Him who was the brightness of God's glory and the express image of his person. Heb. i. 3. Holy Ghost. Holy Spirit; divine influence. The same spirit or influence which was so abundantly bestowed on Jesus himself. John iii. 34. Compare Acts x. 38. Of this spirit, under different appellations, it is testified, that it should enlighten the minds of men, and convince them of the truth; John xvi. 13; make them feel their sinfulness, that thereby they might be led to repentance; John xvi. 8; comfort them under afflictions; John xvi. 7; regenerate or form them anew; John iii. 5-8; guide their feet in the path of righteousness; Rom. viii. 1-5; and raise them from the dead, even as it did raise up Jesus, our Lord. Rom. viii. 11; 1 Pet. iii. 18. With this spirit of light, and peace, and life, and holiness, Jesus would baptize his disciples, having received it from the Father, that he might communicate it to others. John xvii. 2. This is the only effectual baptism. Water is an emblem of a pure conscience; 1 Pet. iii. 21; but the operation of the divine spirit, or spirit of holiness, purifies from unrighteousness, and produces a resemblance of itself. John iii. 6. The same spirit, which enabled the apostles to speak with tongues and perform other miracles, will now enable men, if they are obedient to its influence, to resist the power of temptation, and keep themselves from sin. It is only because the flesh wars against the spirit, that men cannot attain perfect purity on earth. Rom. vii. 22, 23; Gal. v. 17. ¶ And with fire. Various interpretations have been given of this passage. Some suppose the fire to be but a repetition of the spirit_before mentioned; as it is one of the offices of the spirit, and a peculiar characteristic of fire, to purify. Mal. iii. 2; Acts ii. 3. Others understand the fire to indicate the afflictions which believers should endure, as trials of their faith and preparatives for a cheerful departure from the world. Mark x. 38, 39; Luke and he will thoroughly purge his floor, and gather his wheat into the xii. 50. Others, again, believe the fire to be emblematic of retributive judgments. This seems more consistent with the preceding and following verse; in both which, the same word is undoubtedly used to indicate the terrible judgment about to be executed upon the ungodly Jews. If this interpretation be correct, the meaning of John is this: Jesus Christ shall baptize so many of you as become his disciples with that holy spirit, which shall enlighten and comfort you, and purify and sanctify your souls; he will also baptize those of your number, who reject him, with the fire of divine judgment, making you partakers of that awful calamity which is about to befal your nation and people. Adam Clarke, however, expresses the utmost confidence that the first named interpretation is "the only genuine one;" and perhaps he may be right. He says, "That the influences of the spirit of God are here designed, needs but little proof. Christ's religion was to be a spiritual religion, and was to have its seat in the heart. Outward precepts, however well they might describe, could not produce, inward spirituality. This was the province of the spirit of God, and it alone; therefore he is represented here under the similitude of fire, because he was to illuminate and invigorate the soul, penetrate every part, and assimilate the whole to the image of the God of glory." 12. In this verse, the same idea, substantially, is expressed, as in verse 10, with this addition;-a comforting assurance is given, in direct terms, that the faithful should be protected and preserved, which, in the former case was merely a matter of inference or implication. The meaning is, that when the Son of man should execute judgment on the Jewish nation, those who believed in him, and gave diligent heed to his commandments, should be preserved from harm; while vengeance to the uttermost would overtake the unbelieving Jews, who were styled a generation of vipers. The event verified the prediction; for while the faithful escaped, the obdurate Jews were either destroyed by death, at the overthrow of their chief city by the Romans, garner; but he will burn up the chaff with unquenchable fire. or were carried into captivity. As they suffered such a total destruction, from which, as a nation, they have not yet recovered, the fire might well be styled unquenchable; or, which is the same thing, the vengeance was effectual. In this interpretation many judicious commentators agree. For example:-" In this whole verse, the destruction of the Jewish state is expressed in the terms of husbandmen; and by the wheat's being gathered into the garner, seems meant, that the believers in Jesus should not be involved in the calamity."-Pearce. See Selections, &c., sect. iv., for other authorities. ¶ Fan. Rather winnowing shovel. The Jews were accustomed to separate the grain from the chaff, after the threshing was completed, by taking it from the ground with a shovel, and tossing it in the air; the grain, by its weight, fell again to the ground, while the light chaff was blown away by the wind. ¶ Floor. The threshing floor, so called, was constructed of earth, made smooth and solid by rolling or otherwise. The sheaves of grain were placed upon it, and oxen were driven over them; sometimes having a heavy sledge or attached to them, sometimes without any implement of the kind. Horses and asses were frequently used instead of oxen. St. Paul alludes to this manner of threshing by oxen, 1 Cor. ix. 9. In the clumsy and heavy car or sledge, also, is found an illustration of 2 Sam. xxiv. 22. To one who had no knowledge of any "threshing instruments" except the flails now or recently in common use, it might be difficult to understand that Araunah offered a sufficient quantity of fuel. When the grain had been threshed, the winnowing commenced, as before described. John assured the Jews that their nation was about to be winnowed in like manner. God would cleanse or thoroughly purge his floor. He would not stop short of an entire purification. T Burn up the chaff. After the winnowing, followed the burning. As the chaff was removed by the wind alone, there was danger that, when the wind should blow from the opposite direction, the chaff would be blown back among the grain. To prevent this, it car 13 Then cometh Jesus from | thee, and comest thou to mé? Galilee to Jordan unto John, to be baptized of him. 14 But John forbade him, saying, I have need to be baptized of was customary to kindle a fire upon the windward side of the pile of chaff, which was thus gradually and entirely consumed. Unquenchable fire. "That cannot be extinguished by man."Clarke. The fire, applied to the chaff, continued to burn, until the whole was consumed, and in this sense, might be called unquenchable; in other words, it was effectual, and fully accomplished its work. Thus, by emblems, perfectly familiar to the Jews, John predicted the impending vengeance, from which they must speedily flee, if they would escape. "And so it was fulfilled on the Jews even in this life."-Hammond. The word here translated unquenchable does not signify an endless burning, but only constant, for a longer or shorter time. "Josephus, (A. D. 80,) speaking of a certain festival among the Jews, says, 'it was the custom for every one to bring wood for the altar, that there might never be a want of fuel for the fire, for it continued always unquenchable,'-though the fire had actually ceased when he wrote, and the altar itself had been destroyed with the temple.-War. B. II. ch. xvii. § 6." See Univ. Expositor, vol. ii. (N. S.) 306, 307. In the same place, passages are cited from Strabo, Plutarch, and Eusebius, showing the like use of the same phrase, between A. D. 70 and A. D. 325. See note on Mark ix. 43. 13. Galilee. From Nazareth in Galilee, where he had hitherto resided. See note on ver. 1. 14. John forbade him. Earnestly objected, or declined to baptize him. And the reason immediately follows. I have need, &c. With his characteristic humility, John confessed his inferiority to Jesus, and his preference to receive rather than administer baptism. It might be supposed that John was already acquainted with the true character of Jesus, and referred to the spiritual baptism which he came to administer, were it not that we find him professing solemnly, John i. 3034, that he did not know Jesus to be the Son of God, until he witnessed the 15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. manifestation of the spirit, after the baptism. Nor am I aware of any evidence that John had ever before seen Jesus, notwithstanding their relationship according to the flesh. Whether there was something in the personal appearance of Jesus, which impressed John with a feeling of awe and veneration, and a consciousness of his own inferiority, or whether he spake these words as he was moved by the divine spirit, like the prophets of old, or in whatever other manner his language may be accounted for, it is certain that he acknowledged his inferiority, and, at first, declined to baptize Jesus. This was in strict conformity with his general character. He was not disposed to receive the glory which belonged to another; but uniformly represented himself as a servant, not the master. 15. Suffer. Permit, or allow. T It becometh us. It is fit and proper. We ought. ¶ Fulfil all righteousness. Or, every righteous ordinance. As Jesus came to close one dispensation of the divine economy and to commence another, he first fulfilled the old law before introducing the new. By his circumcision, evidence was given that the Mosaic law was of divine authority; that it was worthy to be obeyed up to that time; and that it was finally abrogated, not because of any evil in itself, but only that it might give place to a better and more glorious covenant. It is not to be supposed that Jesus needed the baptism of repentance; for he had no sins to require repentance. Neither did he need circumcision, on account of any imperfection, actual or prospective. But as the one had been performed, that the law might not be broken while it continued in force, so now he received baptism from John, in token that he acknowledged him as his divinely appointed precursor, and his mission worthy of all consideration and honor. Moreover, it was in the administration of this rite, that Jesus was to be publicly manifested as the Son of God, by a visible appearance of the divine spirit descending upon him. 16 And Jesus, when he was baptized, went up straightway out of the water and lo, the heavens Suffered him. Allowed or permitted him. John yielded his opinion, and obeyed the direction of Jesus. A mock humility would have required more persuasion, for the sake of display. But John's was that true modesty, which, having once objected, was willing to yield cheerfully and readily. were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: i. 32. It does not distinctly appear whether the multitude witnessed the descent of the spirit. Most probably they did; for the sign was given, not alone to convince Jesus, or John, or both, but as a public attestation of his character. Even when Saul of Tarsus was converted by miracle, his attendants witnessed the light, though they did not understand the words spoken. Acts xxii. 9. And we may well believe that, on this more important occasion, the eyes as well as the ears of the multitude were witnesses of the divine power. The Spirit of God. A visible manifestation of the divine spirit. It appears that God gave to his ancient servants such indications of his presence. He appeared to Moses, in the bush, under the semblance of fire. Exo. iii. 2-6. He caused the tem glory. 1 Kings viii. 10, 11. And, passing by other cases, he caused his spirit to descend upon the apostles, as it were fire, when he fully qualified them or their arduous and glorious work. Acts ii. 3. In like manner, the same spirit was manifested, when Jesus, the Son of God and the Saviour of men, entered upon his high and holy ministry. ¶Descending like a dove. Luke says, it 16. Out of the water. Rather, from the water. The expression, here used, does not prove that Jesus went into the river, or was immersed in it. Whether or not his baptism were of this kind, this text affords no decisive evidence. But the material fact is, that the baptism was duly administered by John, and was succeeded by a glorious display of the divine power and grace. The heavens were opened. The visible heavens appeared to part asunder. An appearance perhaps somewhat similar may be witnessed, when the light-ple at Jerusalem to be filled with his ning leaps from cloud to cloud, or rushes down to the earth. For an instant, the heavens appear rent, or parted. This sign in the heavens was noticed, while Jesus was engaged in devout prayer to God. Luke iii. 21. It is remarkable, that the very first act recorded of him, after he was baptized, and thus inducted into his ministry, was a humble confession of his dependence on the Most High, and a supplication" descended in a bodily shape like a for divine assistance. This is not very consistent with the theory that he himself was that Most High, and, in his own nature, and his own right, possessed infinite and almighty power. On the contrary, he seems, by the very act of prayer, to have acknowledged the superiority and supremacy of Him to whom he offered that prayer. If he, then, introduced into this world by miracle, anointed with the divine spirit more abundantly than any other, and made to resemble the Father so closely as to be "the brightness of his glory and the express image of his person," if he, at the first, and continually through his ministry, offered prayers to God, how much more should we, mere men, and subject to all the imperfections of mortality, earnestly and frequently implore the divine assistance to keep us from falling. He saw. That is, Jesus saw. John also saw it. John dove upon him." Luke iii. 22. Commentators differ in opinion concerning the meaning of this passage. Some suppose the spirit descended with a motion resembling that of a dove, but that its form is not indicated. Others believe the spirit was manifested in the shape of a dove. I prefer the latter opinion. It seems more consistent with the testimony of Luke. Moreover, it is difficult to conceive how the spirit could alight and rest on one individual in a multitude, so as visibly to indicate him alone, unless it had some form; and, if any, what more appropriate form could have been assumed than that of the dove? The dove, from time immemorial, has been regarded as an emblem of purity, gentleness, and love. No form, of things on earth, could more accurately correspond with the nature of that spirit which dwelt in Him, who was holy, harmless, and undefiled, |